SHAMYL AND HIS NEW RELIGION.

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condition has been so sublimed, that man enters into immediate personal union with God. This old mystical philosophy has been revived by Shamyl, under whose hands it has received the following practical application: -The lowest stage is occupied by the common people, who, not sufficiently cultivated to guide themselves, require a governor who may lead them to the outward and ceremonial observance of the law. The second stage is occupied by the better sort of people, the disciples or murids, for whom the outer law is superfluous, since every one who seeks truth is good, because he knows that goodness only leads to truth. A higher class stands on the third step to the heavenly temple, and the murshid alone reaches the fourth. Hence a hierarchy has arisen. The murshid is the Caucasian pope; the chosen ones of the second degree are his naibs (princes or cardinals); then come the bishops of the third class, and finally the people, whose principle is passive obedience, and whose duty is to observe the commands of religion, and defend and promote its interest by the sword.

The ground of this spiritual despotism was laid by Kasi Mullah, who prepared the way for the hero of the Caucasus; but that hero himself, Shamyl, gave it consistency and practical application. In particular, he applied it to two great purposes. He made it the bond of union, and so gained that unity after which others had striven almost in vain, and in which now lies the inexhaustible and unconquerable strength of the Caucasians. He also made it a source of power. Here was a new religion to fight for; a religion neither Christian nor Mohammedan, though partaking of qualities found in both, and which consequently could be enforced against all the populations of the Caucasus that sympathized with Russia no less than against Russia itself. The time in which Kasi Mullah put forth his system was one of imminent danger. Jermolow, one of the best Russian commanders in the Caucasus, had, by mildness towards the quiet, by cruelty against the unruly, and by a wise improvement of circumstances, obtained so much power, that the final conquest of the country seemed to be at no great distance. In 1824, the new Sufism began to spread. The cry, 'Moslem, war against infidels, hate and ruin on the Giaours,' ran like wildfire from aul to aul (village), until, in Daghistan, it fell on the ears of the Russians. When the movement reached the north, Shamyl was living as a priest at Himry. He heard the sound; his heart was prepared; he took up the words and gave himself to the work. Attaching himself to the side of Kasi Mullah, he became one of the most faithful and most eloquent of his followers, accompanying and supporting the prophet in all his propagandist journeyings, when he offered heaven or threatened hell as the consequence of obedience or disobedience to his one command, namely, to arm against the infidels. The fanaticism spread so fast, and struck so deep, that the Russians felt compelled to oppose its progress. A large army was sent into its birthplace. They carried the apparently inaccessible pass which led to Himry, and besieged Kasi Mullah. A last conflict ensued. All who remained faithful to the prophet took the field with him. Escape they could not, surrender they would not-all fell to the last man. Kasi Mullah was among the fallen; as he expired, his left hand held his fine long beard, the right was raised to heaven, on his countenance was the expression of the greatest peace and joy. He had gained the promised beatitude, and his disciples rejoiced in the testimony of his death. His faithful Shamyl lay at his feet, pierced by two balls. How he escaped death he himself knew not; and his followers ascribed the happy result to miracle. The story is, that Allah breathed new life into his corpse; and that as a council of the faithful sat deliberating on the choice of a new leader, Shamyl appeared in their midst, threw off his cloak, showed his wounds, and was received as the direct gift of heaven, sent to lead the faithful to certain victory. Rivalry was overcome. A second wonderful escape confirmed the impression. That impression was deepened by two remarkable victories. The last of these, which the hero won against a Russian force of 12,000 men, Shamyl thus describes in a style of true oriental enthusiasm:

When, thereupon, the Pasha (General Fesi) came with his great army to Tilitiae, and, in spite of our resistance, succeeded in making himself master of half the village, so that we daily expected the last decisive hour-then Allah suddenly broke his arm, and darkened his sight, so that he was unable to profit by his advantage, and was compelled to return hastily the way he had come. No one chased the enemy-they were chased by their own bad consciences; their infidelity filled them with fear, and caused them to take to flight, for they could not stay in the neighbourhood of the faithful. Thus God punishes those who walk not in his ways. Truly, God is with those who do good works. You saw how great soever the number of the unbelievers, they must ever fall before our arms. They sent and demanded submission, saying, Our forces are numberless like the sands of the sea. And I replied to them in God's name: 'Our armies are the billows of the ocean, which will sweep the sands away.' You have seen how my word has been fulfilled. The books of the Russians are falsehood, and their words are lies; we must bring the works of their hands to nought, and destroy them themselves wheresoever we meet with them, whether in the house or in the field, whether in a private quarrel or on the battleplain, so that their brood may be destroyed from off the earth; for they multiply like vermin, and they are poisonous as serpents.'

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CAUCASIAN HEROISM, SIEGE OF ACHULGO.

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In consequence of his achievements, Shamyl became a marked The Russian authorities felt it to be of the greatest consequence to get him into their hands, dead or alive. The campaign of 1839 had this for its chief object. On his part, the hero of the Caucasus hoped to strike a decisive blow. With that view, he collected, with incredible efforts, an army of 20,000 men. failed through perfidy. Of a sudden, he found himself obliged to take refuge in the stronghold of Achulgo. Hither, the Russian General Grabbe turned his steps, now sure of his prey. After a very severe and exhausting march, that brave officer found himself in front of the fortress; and having in vain tried to surprise it, he resolved to commence a regular siege. Achulgo is a remarkable spot. It is an insulated cone-like rock, surrounded by the river Koisu on all sides but one, where it joins the mainland by means of a narrow isthmus, and rises from the water on three natural terraces, the ascent to which is along a path in which two men can barely walk abreast. The environs are picturesque, and, in parts, lovely. The waters at the base of the fort flow softly on through a rich plain, and looked as sweet as they were pellucid, till turned into blood by the murderous slaughter. After due surveys and precautions, Grabbe planted his cannon, and placed his troops on both banks of the stream. On the 11th of June he opened his fire, which did not close till the 23rd of August. Wonderful that a handful of men, on a small rock, could so long hold out against cannon shot, bombs, shells, rockets, and the assailants' bayonets. The besieged, however, were men; and as they knew they could not conquer, they determined, under Shamyl's influence, to sell their lives as dearly as possible. Nor was it at a small disadvantage they fought. Small arms alone were their means of answering the thunders of the attack. But while they sheltered themselves behind ledges of the rock, and even in caverns, and while they were compelled to spare their ammunition-so scanty was their stock-they carefully chose their prey, and took an infallible aim, so that every shot brought its worth. Meanwhile, the assailants took their ease, as engaged in an undertaking which could have but one result. When off duty, the soldiers sang, caroused, told tales of love or heroism. Soon, however, these pleasant gatherings were disturbed. The Caucasian rifle cracked, and there was a reveller the less in the camp. 'What's the matter?' exclaimed the captain, as the song stopped of a sudden-'go on.' In bravado the strain was taken up by another; but he sang as if he feared it would be his turn next. As the time went on, and their failure became a settled conviction with the Caucasians, every now and then, a few more daring and more impatient than the rest, taking a sword in one hand and a pistol in the other, with a dagger between their teeth, dashed into the Russian camp, and took, by anticipation, revenge for a certain death, each one, by the slaughter at least of two enemies. This voluntary martyrdom was, they believed, the readiest way to heaven. The heroism may have been nourished by fanaticism, but it had its origin in maternal patriotism. 'The son whom I in pain brought forth, and whom I carried at my breast, has been chosen of God to be a martyr for the faith and for freedom! So spake a Caucasian mother on receiving news of her son's death in defence of his country; a mother's love giving place to the love of patriotic heroism!

The first storming of the fortress cost the Russians very many lives. Of 1500 men who set foot on the narrow path, only 150 returned alive. A second and a third attempt put the Russians in possession of the lowest terrace and the next above, with the loss, however, of 2000 men. The capture of the upper terrace was the great difficulty. It was effected through a failure in prudence on the part of some Caucasians. Surprised at the long delay which took place after the third attack, and wondering at a dull noise which they seemed to hear under their feet, and which was caused by the Russian sappers and miners, who were preparing to blow up the fort, those persons ventured out of the inclosure to make observations. A Russian officer spied the opportunity, and threw himself into the opening. Speedily followed by his men, he was as speedily resisted by the garrison. The contest soon became general. Numbers prevailed, and Achulgo fell. But where was Shamyl? His corpse was sought among the slain-it was sought in vain. Soon it was ascertained that a small band of the garrison had taken refuge in a cavern, whence they still carried on the conflict. More deadly than ever did the battle rage. Quarters were neither given nor taken. It was ascertained that the hero was in the cave, and his capture seemed inevitable. The crisis came. A raft was hastily made, and, with the aid of a rope, two or three men were let down into the river. Forthwith Russian cannon fired on the frail bark. The aim of the feint was gained, and while the Russians were diverted to the raft, a man of a sudden threw himself from the rock into the stream, and escaped. It was Shamyl-the only person that survived that sanguinary contest. Three thousand men had been sacrificed for the acquisition of a barren rock, which the Russians had neither the power nor the wish to hold!

A few days afterwards, Shamyl sent to offer submission. The Russian general, taught by experience, refused all negotiation, unless the chieftain surrendered himself in person. Such a step was very far from his thoughts. At this very moment, when he

SHAMYL RAISES THE WHOLE COUNTRY.

had lost many of his bravest adherents, and when the loss of Achulgo, felt throughout the land, caused the nearest tribe to submit to Grabbe, Shamyl, in the hour of his greatest depression, took steps which placed him on an elevation of proud superiority in the war, which he has not lost down to the present hour.

By means of his religious alliances, in combination with fraternal alliances, which date back to remote periods, and which have always had great influence, Shamyl, in travelling, and sending his emissaries, from village to village, preaching and proclaiming a Holy War, soon fired the entire province of Daghestan, which, as iron in a furnace, melted and was fused into unity, under the glowing brands of religious and patriotic fanaticism. The new doctrine was the rallying point. The new prophet unfurled his standard. Every hill and every vale rang with cries of 'War! War! The enemy were everywhere driven back. Shamyl employed the interval in organizing the resistance. For this purpose, he wisely instituted civil and religious arrangements, which raised the Caucasians into a nation, and made them as one whole, moveable at his will. In these social regulations, Shamyl showed that he was not more brave as a soldier than wise and great in civil affairs.

The successes achieved by the Caucasian leader induced the Russian authorities to make special preparations for the campaign of 1841. With a well-devised plan, their generals pressed into the interior, but only to suffer a series of disappointments, or defeats. After a very severe loss before the fort of Sherkei, General Golowin was compelled to retreat. He fell back on the pass of Kubar. This pass had been chosen by the Russians in their advance, on account of its almost unparalleled natural difficulties, and because there least of all did they expect that their foe would think to find them. Shamyl, whose net-work of social organization now made him acquainted with all that passed, awaited the discomfited Russian there with a force of 8000 men. A fearful combat ensued in that gorge. Hand to hand, sword with sword, and bayonet against bayonet, did those raging thousands fight amid blood, slaughter, and death the most murderous, till at length, next day, the Russians were driven back, and they hastened to seek or construct shelter in the lower country. Scarcely had the Russians withdrawn when Shamyl, with 15,000 warriors, descended like an avalanche into the plain, seizing the Russian fortress, or wasting the Russianized district wherever he came. Two generals advanced to meet the invader, calculating from their numbers that they should assuredly inclose and capture him. He passed between them, and pursued his Warned by these disasters, the Russians devastating career.